“If thy brother shall trespass23232323 [The form of the Greek verb here is peculiar to
the text of the Homily. R.V., “sin,” for
“trespass.”—R.]against thee, go and tell him his fault23242324 Lit. “reprove” or “convict
him.”between thee and him alone. If he shall hear thee, thou hast gained
thy brother.”

For, since He had used vehement
language against them that cause offense, and on every hand had moved
them to fear; in order that the offended might not in this way on the
other hand become supine, neither supposing all to be cast upon others,
should be led on to another vice, soften in themselves, and desiring to
be humored in everything, and run upon the shoal of pride; seest thou
how He again checks them also, and commands the telling of the faults
to be between the two alone, lest by the testimony of the many he
should render his accusation heavier, and the other, become excited to
opposition, should continue incorrigible.

Wherefore He saith, “Between thee and him
alone,” and, “If he shall hear thee, thou hast gained thy
brother.” What is, “If he shall hear thee?” If he
shall condemn himself, if he shall be persuaded that he has done
wrong.

“Thou hast gained thy brother.” He did not
say, Thou hast a sufficient revenge, but, “Thou hast gained thy
brother,” to show that there is a common loss from the enmity.
For He said not, “He hath gained himself only,” but,
“thou too hast gained him,” whereby He showed that both the
one and the other were losers before this, the one of his brother, the
other of his own salvation.

This, when He sat on the mount also, He advised; at one
time bringing him who has given the pain to him that had been pained,
and saying, “Be reconciled to thy brother,”23252325Matt. v.
24. [But the citation is
fuller: “If thou art standing by the altar and rememberest that
thy brother hath aught against thee, go away, be reconciled,”
etc.—R.]and at another commanding him that had been wronged to forgive his
neighbor. For He taught men to say, “Forgive us our debts, like
as we forgive our debtors.”23262326Matt. vi.
12.

But here He is devising another mode. For not him that
gave the pain, doth He now call upon,23272327 [Supplied by translator.]but him that was pained He brings to this one. For because this who
hath done the wrong would not easily come to make excuse, out of shame,
and confusion of face, He draws that other to him, and not merely so,
but in such way as also to correct what hath been done. And He saith
not, “Accuse,” nor “Charge him,” nor
“Demand satisfaction, and an account,” but, “Tell him
of his fault,”23282328 Or, “Convict him.”saith He. For he is held in a kind of stupor through anger and shame
with which he is intoxicated; and thou, who art in health, must go thy
way to him that is ill, and make the tribunal private, and the remedy
such as may be readily received. For to say, “Tell him of his
fault,” is nothing else than “Remind him of his
error,” tell him what thou hast suffered at his hand, which very
thing, if it be done as it ought, is the part of one making excuse for
him, and drawing him over earnestly to a reconciliation.

What then, if he should disobey, and be disposed to
abide in hardness? “Take with thyself yet one or two, that in the
mouth of two witnesses every word may be established.”23292329Matt.
xviii. 16. [The words
“or three” are omitted in the Homily here, but not below.
In both cases the form of the verb is changed.—R.] For the more he is shameless, and bold, the more ought we to be active
for his cure, not in anger and indignation. For the physician in like
manner, when he sees the malady obstinate, doth not give up nor grow
impatient, but then makes the more preparation; which He commands us to
do in this case too.

For since thou appearedst to be too weak alone, make
thyself more powerful by this addition. For surely the two are
sufficient to convict him that hath sinned. Seest thou how He seeketh
not the good of him that hath been pained only, but of him also that
hath given the pain. For the person injured is this one who is taken
captive by his passion, he it is that is diseased, and weak, and
infirm. Wherefore He often sends the other to this one, now alone, and
now with others; but if he continue in it, even with the church. For,
“Tell it,” saith He, “to the Church.”23302330Matt.
xviii. 17.355
For if He were seeking this
one’s advantage only, He would not have commanded to pardon,
seventy times seven, one repenting. He would not so often have set so
many over him to correct his passion; but if he had remained
incorrigible after the first conference would have let him be; but now
once, and twice, and thrice, He commands to attempt his cure, and now
alone and now with two, now with more.

Wherefore, with respect to them that are without He
saith no such thing, but, “If any one smite thee,” He
saith, “on thy right cheek, turn to him the other
also,”23312331Matt. v.
39.but here not in such wise. For what Paul meaneth, saying, “What
have I to do to judge them also that are without?”233223321 Cor. v.
12.but the brethren he commands both to tell of their faults, and to avoid
them, and to cut them off, not being obedient, that they may be
ashamed; this Himself also doeth here, making these laws about the
brethren; and He sets three23332333 [Oxford edition, “these,” misprint,
since the Greek word is τρε.—R.]over him for teachers and judges, to teach him the things that are done
at the time of his drunkenness. For though it be himself that hath said
and done all those unreasonable things, yet he will need others to
teach him this, like as the drunken man. For anger and sin is a more
frantic thing23342334ἐκστατικτερον.than any drunkenness, and puts the soul in greater distraction.

Who, for instance, was wiser than David? Yet for all
that, when he had sinned he perceived it not, his lust keeping in
subjection all his reasoning powers, and like some smoke filling his
soul. Therefore he stood in need of a lantern from the prophet, and of
words calling to his mind what he had done. Wherefore here also He
brings these to him that hath sinned, to reason with him about the
things he had done.

2. But for what reason doth He command this one to tell
him of his fault, and not another? Because this man he would endure
more quietly, this, who hath been wronged, who hath been pained, who
hath been despitefully used. For one doth not bear in the same way
being told by another of one’s fault concerning him that hath
been insulted, as by the insulted person himself, especially when this
person is alone convicting him. For when he who should demand justice
against him, even this one appears to be caring for his salvation, this
will have more power than anything in the world to shame him.

Seest thou how this is done not for the sake of just
punishment, but of amendment? Therefore He doth not at once command to
take with him the two, but when himself hath failed; and not even then
doth He send forth a multitude against him; but makes the addition no
further than two, or even one; but when he has contemned these too,
then and not till then He brings him out to the church.

So much earnestness doth He show, that our
neighbor’s sins be not exposed by us. And indeed He might have
commanded this from the first, but that this might not be, He did not
command it, but after a first and second admonition He appoints
this.

But what is, “In the mouth of two or three
witnesses every word shall be established?” Thou hast a
sufficient testimony. His meaning is, that thou hast done all thy part,
that thou hast left undone none of the things which it pertained to
thee to do.

“But if he shall neglect to hear them also, tell
it to the church,” that is, to the rulers of it; “but if he
neglect to hear the church, let him be to thee as an heathen man and a
publican.” For after this such a one is incurably diseased.

But mark thou, I pray thee, how everywhere He putteth
the publican for an example of the greatest wickedness. For above too
He saith, “Do not even the publicans the same?”23352335Matt. v.
46. And further on again, “Even the publicans and the harlots shall
go before you into the Kingdom of Heaven,”23362336Matt. xxi.
31.that is, they who are utterly reprobated and condemned. Let them
hearken, who are rushing upon unjust gains, who are counting up usuries
upon usuries.

But why did He set him with these? To soothe the person
wronged, and to alarm him. Is this only then the punishment? Nay, but
hear also what follows. “Whatsoever ye shall bind on earth shall
be bound in Heaven.”23372337Matt.
xviii. 18. [R.V., “What
things soever,” etc. But the singular pronoun is substituted in
the text of the Homily.—R.] And He did not say to the ruler of the church, “Bind such a
man,” but, “If thou bind,” committing the whole
matter to the person himself, who is aggrieved, and the bonds abide
indissoluble. Therefore he will suffer the utmost ills; but not he who
hath brought him to account is to blame, but he who hath not been
willing to be persuaded.

Seest thou how He hath bound him down with twofold
constraint, both by the vengeance here, and by the punishment
hereafter? But these things hath He threatened, that these
circumstances may not arise, but that fearing, at once the being cast
out of the
356
church, and the danger
from the bond, and the being bound in Heaven, he may become more
gentle. And knowing these things, if not at the beginning, at any rate
in the multitude of the tribunals he will put off his anger. Wherefore,
I tell you, He hath set over him a first, and a second, and a third
court,23382338 [A clause is omitted here, “and doth not
straightway cut him off.”—R.]so that though he should neglect to hear the first, he may yield to the
second; and even if he should reject that, he may fear the third; and
though he should make no account of this, he may be dismayed at the
vengeance to come, and at the sentence and judgment to proceed from
God.

“And again I say unto you, that if two of you
shall agree on earth as touching anything that they shall ask, it shall
be done for them of my Father which is in Heaven. For where two or
three are gathered together in my name, there am I in the midst of
them.”23392339Matt.
xviii. 19, 20.

Seest thou how by another motive also He puts down our
enmities, and takes away our petty dissensions,23402340μικροψυχα
.and draws us one to another, and this not from the punishment only
which hath been mentioned, but also from the good things which spring
from charity? For having denounced those threats against
contentiousness, He putteth here the great rewards of concord, if at
least they who are of one accord do even prevail with the Father, as
touching the things they ask, and have Christ in the midst of them.

“Are there then indeed nowhere two of one
accord?” Nay, in many places, perchance even everywhere.
“How then do they not obtain all things?” Because many are
causes of their failing. For either they often ask things inexpedient.
And why marvellest thou, if this is the case with some others, whereas
it was so even with Paul, when he heard, “My grace is sufficient
for thee; for my strength is perfected in weakness.”234123412 Cor. xii.
9. [R.V., “for
my power is made perfect in weakness.”] Or they are unworthy to be reckoned with them that heard these words,
and contribute not their own part, but He seeks for such as are like
them; therefore He saith “of you,” of the virtuous, of them
that show forth an angelic rule of life.23422342πολιτεαν. Or they pray against them that have aggrieved them, seeking for redress
and vengeance; and this kind of thing is forbidden, for,
“Pray,” saith He, “for your enemies.”23432343Matt. v.
44. Or having sins unrepented they ask mercy, which thing it is impossible
to receive, not only if themselves ask it, but although others having
much confidence towards God entreat for them, like as even Jeremiah
praying for the Jews did hear, “Pray not thou for this people,
because I will not hear thee.”23442344Jer. xi.
14.

But if all things are there, and thou ask things
expedient, and contribute all thine own part, and exhibit an
apostolical life, and have concord and love towards thy neighbor, thou
wilt obtain on thy entreaty; for the Lord is loving towards man.

3. Then because He had said, “Of my Father,”
in order that He might show that it is Himself that giveth, and not He
who begat Him only, He added, “For wheresoever two or three are
gathered together in my name, there am I in the midst of
them.”

What then? are there not two or three gathered together
in His name? There are indeed, but rarely. For not merely of the
assembling doth He speak, neither this doth He require only; but most
surely, as I said before also, the rest of virtue too together with
this, and besides, even this itself He requires with great strictness.
For what He saith is like this, “If any holds me the principal
ground of his love to his neighbors, I will be with Him, if he be a
virtuous man in other respects.”

But now we see the more part having other motives of
friendship. For one loves, because he is loved, another because he hath
been honored, a third because such a one has been useful to him in some
other worldly matter, a fourth for some other like cause; but for
Christ’s sake it is a difficult thing to find any one loving his
neighbor sincerely, and as he ought to love him. For the more part are
bound one to another by their worldly affairs. But Paul did not love
thus, but for Christ’s sake; wherefore even when not loved in
such wise as he loved, he did not cease his love, because he had
planted a strong root of his affection; but not so our present state,
but on inquiry we shall find with most men anything likely to produce
friendship rather than this. And if any one bestowed on me power in so
great a multitude to make this inquiry, I would show the more part
bound one to another by worldly motives.

And this is evident from the causes that work enmity.
For because they are bound one to another by these temporal23452345ἐπικηρων.motives, therefore they are neither fervent towards one another, nor
constant, but insult, and loss of money, and envy, and love of
vainglory, and every such thing coming upon them, severs the love-tie.
For it finds not the root spiritual. Since if indeed it were
357
such, no worldly thing would dissolve
things spiritual. For love for Christ’s sake is firm, and not to
be broken, and impregnable, and nothing can tear it asunder; not
calumnies, not dangers, not death, no other thing of this kind. For
though he suffer ten thousand things, who thus loves; looking to the
ground of his love, he will not desist. For he who loves because of
being loved, should he meet with anything painful, puts an end to his
love; but he who is bound by this, will never desist.

Wherefore Paul also said, “Charity never
faileth.”234623461 Cor.
xiii. 8. [R.V., “Love
never faileth.” The Greek word is rendered “love”
throughout this part of the Homily.—R.] For what hast thou to say? That when honored he insults? that receiving
benefits he was minded to slay thee? But even this works upon thee to
love more, if thou lovest for Christ’s sake. For what things are
in the rest subversive of love, these here become apt to produce it.
How? First, because such a one is to thee a cause of rewards; secondly,
because he that is so disposed stands in need of more succor, and much
attention. Therefore I say, he who thus loves inquires not about race,
nor country, nor wealth, nor his love to himself, nor any other such
matter, but though he be hated, though he be insulted, though he be
slain, continues to love, having as a sufficient ground for love,
Christ; wherefore also he stands steadfast, firm, not to be overthrown,
looking unto Him.

For Christ too so loved his enemies, having loved the
obstinate, the injurious, the blasphemers, them that hated Him, them
that would not so much as see Him; them that were preferring wood and
stones to Him, and with the highest love beyond which one cannot find
another. “For greater love hath no man than this,” He
saith, “that one lay down his life for his friends.”23472347John xv.
13.

And those even that crucified Him, and acted in so many
instances with contumely against Him, see how He continues to treat
with kindness. For even to His Father He speaks for them, saying,
“Forgive them, for they know not what they do.”23482348Luke xxiii.
34.
And He sent His disciples moreover, after these things, unto them.

This love then let us also imitate, unto this let us
look, that being followers of Christ, we may attain both unto the good
things here, and unto those to come, by the grace and love towards man
of our Lord Jesus Christ, to whom be glory and might world without end.
Amen.

2323 [The form of the Greek verb here is peculiar to
the text of the Homily. R.V., “sin,” for
“trespass.”—R.]